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22 The Greek is au0toi|j swfronou=si. The Latin translator and Lehmann (Die Clementinischen Schriften, Gotha, 1869) render, "to those who are chaste, i.e., love or practice chastity," as if the reading were toi=j swfronou=si.

23 Lit., "when."

24 ko/smw|-properly ornaments; but here a peculiar meaning is evidently required.

25 Lit., "as being chained with gold."

26 Ps. xlv. 11.

27 "In her unseen choice" means, in what course of conduct she really prefers in her heart. This reading occurs in one MS.; in the other MS. it is corrupt. Schwegler amended it into, How shall she be chaste towards him who does not see what is invisible?" and the emendation is adopted by Dressel.

28 There seems to be some corruption in this clause. Literally, it is, "and you will not scruple, if you love, I mean, to become a father."

29 Lit., "larger" than usual.

30 u9popteu/ei. The Latin translator and Lehmann render "Respects" or "reveres."

31 [Something similar to chaps. 20, 21, occurs in Recognitions, vii. 38, addressed to the sons of Mattidia after her baptism. But this is so much fuller.-R.]

32 We have adopted an emendation of Wieseler's. The emendation is questionable; but the sense is the best that can be got out of the words.

1 Lit., "tranquil and clean." [The baptism is narrated in Recognitions, vii. 38.-R.]

2 We have adopted an emendation of Schwegler's. The MSS. read either "these" or "the same" for "the rest of."

3 The words "for the Eucharist" might be translated "after thanksgiving." But it is much the same which, for the Eucharist, is plainly meant. The Epitomes have it: "taking the bread, giving thanks, blessing, and consecrating it, he gave it; " but no mention is made of salt. [The details here are more specific than in Recognitions, vii. 38. [The mention of "salt" is peculiar. Compare "the salt" named as one of the "seven witnesses" in the baptismal form of the Elkesaites, Hippolytus, Ante-Nicene Fathers, v. pp. 132, 133.-R.]

4 [For the extensive variations in the plan of the two narratives from this point to the end, see footnote on Recognitions, viii. 1. In the Recognitions the family of Clement are brought into greater prominence as disputants; in the homilies Simon Magus, and Peter's discourses against him, are the main features; both, however, preserve the dramatic element of the re-united family, though the details are given differently in the two narratives.-R.]

5 [The old man is introduced at once in Recognitions, viii. 1, and the subsequent discussion takes place in the presence of Clement and many others.-R.]

6 We have adopted an emendation of Wieseler's. The text has, "at the time that you went away."

7 Wieseler thinks that the reading should be: "I did not reture."

8 Genesis is destiny determined by the stars which rule at each man's birth. [Comp. iv. 12. In Recognitions, viii. 2, the long discussion with the old man begins in the same way.-R.]

9 ma/qhma, mathematical science specially, which was closely connected with astrology. [Comp. Recognitions, x. 11-12.-R.]

10 Lit., "thinking you consel what is contrary to yourself."

11 The argument here is obscure. Probably what is intended is as follows: Genesis means origination, coming into being. Oridination cannot be the ruling power, for there must be something unoriginated which has given rise to the origination. The origination, therefore, as not being first, cannoy have sway, and it must itself be subject to that which is unoriginated.

12 [On the error of astrology compare the full discussion in Recognitions, ix. 12, x. 7-12.-R.]

13 We have adopted the reading given in the two Epitomes.

14 Lit., "when."

15 [This method of proof, by appeal to the supernatural power of the Apostle, is peculiar to the Homilies. In the Recognitions, ix. 30, an argument is made by Clement, who appeals to the power of the true Prophet.-R.]

16 That is, the power of origination.

17 [With chaps. 6-9, there is a general correspondence in Recognitions, ix. 32-37. The arrangement is quite different. The old man's representation, that the story he tells is that of a friend, is peculiar to the Homilies.-R.]

18 One MS. adds "greatly," and an Epitome "great things."

19 That is, the position of the stars at her birth.

20 We have inserted w9j from the Epitomes.

21 Lit., "of salt."

22 Lit., "you died by a judgment;" but it is thought that kri/sei is corrupt.

23 [In the Recognitions the old man is not recognised until long discussions have been held; see book ix. 35, 37. Hints of the relationship are, however, given in advance.-R.]

24 Lit., "Having judged the greatest things in regard to those who were loved by me, as having died." The text is doubtful; for the first Epitome has something quite different.

25 [Comp. Homily IV. 6. Annubion and Appion are not introduced in the Recognitions until book x. 52.-R.]

26 Here MSS. and Epitomes differ in their readings. The text adopted seems a combination of two ideas: "that you may listen and refute them, and that I may thus learn the truth."

27 We have adopted the reading of Codex I, pa/ntwj. The other MS. reads, "that all cannoy know all things accurately."

28 The MSS. read a!pexe, "hold back." The reading of the text is in an Epitome.

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